Category Archives: Tablighi

The Prophet (Peace & Blessings of Allah be upon him) gave two hair strands from his beard in a dream

Shah Sahab delivers a saying that : “My father informed me that once he fell sick , so he received the honour of visiting the Prophet (Sallallaahu Alayhi Wassallam) in his dream. The prophet (Sallallaahu Alayhi Wassallam) said: “My son, how are you?” after this the Prophet foretold my father’s well being and granted two blessed hairs from his blessed beard. I was cured there and then and when I opened my eyes had I both the strands of hair in my hand”. Shah Sahab further says that his father granted him one of those blessed hair strands.

Zulnun Misri narrates that he saw some youth bowing and prostrating with great zeal, upon inquiring the youth or one of them said “I am seeking permission from Allah” so within moments, a paper sheet came down flying and it had written on it “this is a message from Allah to his pious and grateful slave that you may go back for I have forgiven all your sins”

Tabish Sahib writes that someone informed him that in the masjid of Maharashtra college (Bombay) once a jama`at came to conduct lessons/dars. So this man also sat with this group. So the speaker started praising this blessed work of tableegh and what they do until he said “the virtue of this blessed work is such that even if the one who goes out in it’s path and lays his eyes upon a pregnant woman then she will give birth to a WALI due to his seeing”

1. Rasheed Ahmad Gungohi writes in Al-Baraheen al-Qatiya about the superiority of the Madrasa (school) of Deoband … a noble person was blessed with a vision of the Prophet Muhammad (sallallahu alaihi wa-sallam), in which he saw Allah’s Messenger (sallallahu alaihi wa-sallam) speaking in Urdu. The noble person asked, ‘How do you know this language, while you are an Arab?’ He (sallallahu alaihi wa-sallam) said, ‘From the time I have been in contact with the scholars of the school of Deoband, I’ve known this language’.” Rasheed Ahmad Gungohi comments, “From this we understand the greatness of this Madrasa (school).”[1]

2. Moulana Zakariyah says: “Once he (Imdadullah Muhajir Makki) saw in a dream that he could not lift his feet on account of the awe, which pervaded his being. Suddenly, his honorable ancestor, Mulla Bulaqi appeared and taking hold of Haji Sahib’s hand, presented him to Rasoolullah. In turn, Rasoolullah took hold of his (Haji Sahib’s) hand and assigned him into the care of Shaikh Mashaikh Hazrat Mia’nji Nur Muhammad.”[2] 3. Moulana Zakariyah says: “… Hazrat’s (Imdadullah Muhajir Makki) sister-in-law saw Rasoolullah in a dream saying: “Get up! (Move away!) I shall prepare the food of Imdadullah’s guests who are Ulema.”[3]4. Moulana Zakariyah says: “Once a man saw in his dream that Hazrat Haji Sahib (Imdadullah Muhajir Makki) was wearing the Mubarak cloak of Rasoolullah…”[4]5. Moulana Zakariyah says: “After Ziyarat of Rasoolullah’s grave, he (Imdadullah Muhajir Makki) derived fuyudh of that holy place. During his time in Medina, while in Muraqabah in the area known as ‘a garden from the gardens of Jannah’ (i.e. the area between the Sacred grave and blessed minbar), he had the honor of making Ziyarat of Rasoolullah, who placed an amamah (turban) on his head.”[5]6. Moulana Zakariyah says: “In one of the villages in the district of Surat, there was an Imam of the Masjid, whose name is Sulaiman Mia. He dreamt that two Buzurgs with the holiest countenance were sitting on a throne. Sulaiman Mia asked this man: “Who are these great people?” He replied: “The great one is Rasoolullah and the other is Moulana Rasheed Ahmad, the Shaikh of Moulvi Ahmad Buzurg, former principal of Dhabel Madrasa.”[6][1] Al-Baraheen al-Qatiya, p.30.[2] Irshaadul-Mulook (Eng. Trans) p. 29-30, Mashaikh-e-Chist (Eng. Trans) p.209 and Imdadul-Mushtaq ila Ashraful-akhlaq, (Urdu version) p. 8.[3] Mashaikh-e-Chist pp. 221, Ikhmaalush Shiyaam (Eng. trans) pp. 45, Irshaadul-Mulook (Eng. trans) p.32 and Imdadul-Mushtaq ila Ashraful-akhlaq, (Urdu version) p. 8-9[4] Mashaikh-e-Chist p.223.[5] Mashaikh-e-Chist p.221.[6] Mashaikh-e-Chist (Eng. Trans) p.248-249.

Since the establishment of Jamaat ut-Tableegh the scholars of Ahlus sunnah Wal-Jaamah have pointed out and highlighted their mistakes according to their aims and objectives, their way’s method and Manhaj. However the words of the scholars of Ahlus-Sunnah Wal-Hadeeth was and is never taken even after they highlighted the mistakes of Jamaat ut-Tableegh evidently from the book and the authentic sunnah. The most ironic thing of this whole disagreement with Jamaat ut-Tableegh is that the points raised by Ahlus-Sunnah Wa Ahlul-Hadeeth are exactly the same to those that their own leaders, the deobandee hanafees raised themselves, for example

1. The method of Jamaat ut-Tableegh is not in accordance with the Qur’aan, Sunnah or the understanding of the Pious Predecessors.

2. Their abandonement of rectifying the beliefs of the general masses

3. Concentrating on the prayer and leaving the fundamental creed of Tawhed (oneness of Allaah). Also saying the work of tableegh is of the greatest importance.

4. Speaking without knowledge, normal people give the lectures and sermons who lack knowledge

5. and believing the method of Jamaat ut-Tableegh is the only method of rectification and that it is complete.

The Statements Of the Deobandee Hanafee Scholars

Maulana Ehtishaam al-Hasan Khandelvi was a very very close friend of Maulana Muhammad Ilyaas (the founder of Jamaat ut-Tableegh) from childhood to oldage. Maulana Ehtishaam al-Hasan wrote a book called, “Zindagee Kee Siraat-e-Mustaqeem” (The straight Path of Life) at the end of which he included a very small treatise entitled, “An Important Note”, in this he wrote,

“The tableegh of the present Nizaam ud deen (Delhi- the headquarters of the Tableeghi Jamaat) according to my knowledge and understanding it is neither according to the Qur’aan nor to the method of Hazrat Mujaddid Alf Thanee, Hazreat Shaah Waleeullaah Muhaddith Dehlawee or according to the scholars of the truth. So the scholars who participate in this tableegh, their first responsibility should be to conform this effort according to the Qur’aan, Hadeeth, to the way of the Scholars of the Salaf (Predecessors) and the scholars of the truth.”

“To this day i had been assuming that he (Maulana Ehtishaam al-Hasan) remained in Khandelah because of his bad health and and due to which he abandoned his presence in Nizaam ud deen and did not participate in the work of tableegh, however from this ‘Important Note’ I found out the reason for him not participating was because acording to him the work of tableegh is not necessary rather it is destroying the religion.” (Chashmah Aftaab (pg.7)

The author of Chashmah Aftaab, Qamar ud deen Mazaahiree writes in his foreword,

“Maulana Ehtishaam ul-Hasan is from the founders of this movement and very recently he has strongly refuted Jamaat ut-Tableegh and said it is a group that calls to misguidance.” (Chashmah Aftaab (pg.3)

Maulana Muhammad Zakariyyah admitted this and at the same time he mentions the internal feud of the tableeghee’s and deobandee’s. he says,

“However even I am hearing that some of the represenatatives (khulafaa) and Hawaas of Maulana Thanwee do not like Jamaat ut-Tableegh.” (Chashmah Aftaab (pg.11)

The representative (khaleef) of Khaleel Ahmad Saharanpooree and a close worker with the founder of Jamaat ut-Tableegh Muhammad Ilyaas and his son Maulana Yoosuf, the deobandee scholar Abdur Raheem Shaah said,

“The work that is for the people of knowledge, the general people want to do. Yet not only are they unaware of the religion but they are also not seen in good terms because of their ignorances and bad deeds in the community. Then consider the following, “When the leader of a nation becomes bad then he only teaches a path of destruction to his people.” (Usool Dawat Wat-Tableegh (pg.3)

He further said,

“I (Abdur-Raheem) swear by Allaah and say this tableegh I am doing is only due to a necessity and so I am excused by the people because since these youth have started their open sermons for which they do not have permision according to the sharee’ah and they have exceeded the bounds in regards to its virtue (ie tableegh). Also they have openly hidden other aspects of the religion and after constant reminders by the superiors they were not stopped, then in these situations the people with responsibility should make this open and public.” (Usool Dawat Wat-Tableegh (pg.52)

Maulana Abdur-Raheem Shaah writes,

“Considering the innovation (non-Sunnah) to be the sunnah is a blameworthy act of the creedal aspect. I fall short in understanding how is it correct to rectify some actions (of the people) and yet turn a blind eye to defects in their beliefs as the correct beliefs are the means of salvation, and not the actions.” (Usool Dawat Wat-Tableegh (pg.64)

The famous deobandee scholar Manzoor Ahmad Nu’maanee raises an objection on Jamaat ut-Tableegh, he say,

“This mistake is quite common, that in general gatherings people are encouraged to deliver lectures who are not worthy to do so. Sometimes these very same people are not even fully aware of the associated issues and so whilst speaking they do not even realise the limits of their knowledge. So this is the reality of this and these mistakes occur frequently so it is upon the superiors to think and reflect upon this.” (Tadhkirratudh-Dhafar (pg.244)

Abul Hasan Alee Nadwee said, “One of the disatisfactions the Maulana (Ashraf Alee Thanwee) had, was how will these people (ie Jamaat ut-Tableegh call the people to the importance of tableegh without knowledge. So when (the nephew of the maulana) Dhafar Ahmad (Thanwee) informed him that the speakers who deliver these lectures only speak about the issues they have been ordered to speak about and they do not speak about anything other than this, so he (Maulana Ashraf Alee) became satisfied.” (Deenee Dawat (pg.126).

“And we are seeing more commonly the people who travel for tableegh do not have knowledge and due to this the speakers, speak about of all kinds of issues whilst mentioning stories and folk tales and in doing so most of them exceed the limits of theie knowledge.” (Tadhkirratudh-Dhafar (pg.242)

Maulana Dhafar Ahmad Thanwee himslef said,

“The present method of Jamaat ut-Tableegh in cultivating the people upon the knowledge of Islaam and of the various sciences, is totally neglected.” (Tadhkirratudh-Dhafar (pg.252)

He further said,

“The tableegh of the defective person is unreliable.” (Tadhkirratudh-Dhafar (pg.253).

Bare in mind Maulana Dhafar Ahmad Thanwee addressed an individual who does tableegh according to the way of Jamaat ut-Tableegh as defective.

Abdush-Shakoor Tirmidhee writes,

“Maulana (Dhafar Ahmad) did not at anytime consider joining and working with Jamaat ut-Tableegh sufficient.” (Tadhkirratudh-Dhafar (pg.241)

Another teacher of Daar al-Uloom Deoband said,

“From the time I familiarised myself with their method of tableegh (ie of Jamaat ut-Tableegh’s), I was never satisfied with it.” (Tanbeehaat (pg.12)

With regards to Jamaatut-Tableegh [2] then they have within them good and bad [characteristics]. In ‘Aqeedah they adhere to the heretic innovated beliefs of the Matureedeeyah, [3] and are bigoted blind-followers of the Hanafee[4] Madhab [in Fiqh].

He also said: This group [Jamaatut-Tableegh] does not have an interest or zeal for [Islaamic] knowledge, nor do they seek [Islaamic knowledge]. Based upon this methodology, they cause more corruption and mischief [in the religion] than goodness and righteousness. I know [Jamaatut-Tableegh] very well. In Aqeedah they are Matureedee and Chishtis[5], and in Fiqh they are bigoted blind followers of the Hanafee Madhab.

He also said: The Salafees are the people of Sunnah and they are the Jama’ah, because Salafiyyah means to adhere and hold fast upon that which the pious predecessors were upon.

He also said regarding them: Anybody that adheres to a view that contradicts and opposes the [way of the] people of Sunnah, then that person can not be regarded as being from amongst them. Therefore Ikhwaanul-Muslimeen[6] & Jamaatut-Tableegh are not from Ahlus-Sunnah because their ideology contradicts and opposes the way of the people of Sunnah.

[1] He is the Allamah Hammad bin Muhammad Alansaree As’sadee Alkhazrajee, born in the year 1343 or 1344 AH [1924 CE] in Mali, West Africa. He died on Wednesday morning 21st Jamaaduth-Thanee 1418 AH corresponding to 22nd October 1997. For a detailed biography of the Muhadeeth of Madeenah in English refer to: fatwa-online.com [TN]

[2] Jamaatut-Tableegh is a group who ascribe themselves to the innovated ideology in calling to Islam of Muhammad Ilyas Deobandee Chisti [1885-1949 CE]. Muhammad Ilyas founded this group in the early 1920’s and adopted this idea from a man by the name of Saeed Annoorsee, nick-named as Badeeuz-Zamaan Annoorsee [1293-1379 AH] from Turkey. For a detailed history about this group and its beliefs refer to the following books:

3. Jamaatut-Tableegh its history & its beliefs by Abu Usamah Sayeed Talibur-Rahman, with the introduction of Allamah Saleh Alfawzaan. [TN]

[3] Matureedeeyah: a heretic sect in Aqeedah that opposes the methodology of the pious predecessors particularly in understanding the Names & Attributes of Allaah the Most Exalted and many other issues pertaining to Aqeedah. Its founder was Abu Mansoor, Muhammad bin Mahmood bin Muhammad Almatureedee, Asamarqandee Alhanafee born in the year 238 or 258 AH and died on 333 AH. [Almatureedeeyah Volume 1 page 212-213.] For a detailed refutation on this heretic sect, their history and beliefs refer to the outstanding refutation of Allamah Shams Asalafee Alafghani known as ‘Almatureedeeyah’. [TN]

[4] Blind-followers of Numan bin Thabit bin Alkhazaz Alkufi (80-150 A.H), famously known as Abu Haneefah in the application of the subsidiary issues of the Shariah [Fiqh] [TN].

[5] Ascription to the Chishti Sufi order. This order was founded by a man by the name of Khawja Abu Ishaq Shami [d. 941 AH] who brought Sufism to the town of Chist, 95 miles east of Herat in present day Afghanistan. The most famous of the Sufis in the Chisti order is Khawja Moinuddin Chishti who was born 536 AH/1141 CE in Sajistan, Khorasan in Persia. He travelled to India and was the first person to introduce Sufism in India. He settled in the city of Ajmer, India where he died on 627 AH/1230 CE. His tomb has become the central place of grave worshipping worshipped by ignorant Muslims, Hindus, soothsayers, and magicians etc. Jamaatut-Tableegh ascribe themselves to this man and his heretic beliefs. For his detailed biography refer to ‘Nuzhatul-Khawaatir’ Volume 1 page 104. [TN]

[6] The group Ikhwaanul-Muslimeen [Muslim Brotherhood] was founded in 1928 by a school teacher by the name of Hassan Albanna (1906-1949 CE). Its other influential leader and main writer include Sayyid Qutub (1906- 1966 CE). For detailed refutations of this deviated sect refer to the refutations of Shaykh Rabee ibn Hadee Almadhkhalee which include:
1. Mataeenu Sayyid Qutub Fee Ashaabi-Rasulillah;
2. Addwaau-Islamiyyah Alaa Aqeedati-Sayyid Qutub;
3. Alawaasim Mimmaa Fee Kutub Sayyid Qutub minal Qawaasim. [TN]

NOTE:

In this website we have used the word "Deoband" which only refers to those that have studied Deobandi Aqeedah and have adopted it.
It ABSOLUTELY DOES NOT refer to any of the laymen brothers and sisters that ONLY attribute themselves to Deobandi sect without even knowing their reality, aqeedah & manhaj.
The layman is insha'Allah free from the innovations, kufr and shirk of Deobandis.